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310.
THE INDIAN ANTIQUARY.
[OCTOBER, 1889.
line 14, the decimal figures 1, 2, and 6. The virama is represented in both ways, as noted at page 35 above in respect of the Gudigere Jain inscription. The average size of the letters is about ". The engraving is bold and excellent. — The language is Old-Kanarese, with five Sanskțit verses in lines 1 f.. and 29 to 33; and the inscription is mostly in prose. - In respect of orthography, the only points that call for notice are (1) the preferential use of the anusvára instead of the proper nasal, e.g. in gambhira and launchhana, line 1; basadha, line 4; and koriguņi, line 3; but not in the case of the lingual nasal in mandalesvaraa, lines 3, 4, and 24; and (2) the repetition of bh, instead of its doubling by b, in or-bhbhágadis, twice, in line 20.
The inscription recites that, a king named Amoghavarsha having washed the feet of a Jain teacher named Devakirti who belonged to the Mailâpa lineage and the Kåreya gana or sect, his feudatory, the Ganga Mahamandalesvara Saigotta-Permånadi or SaigottaGanga-Permanadi, otherwise named Sivamare, built a temple of Jinêndra at the village of Kummudavada, and granted the village to it; making also other grants to the dána-sále or almshouse. The date of this grant is given as Saka-Samvat 261, the Vibhava savatsara. But this, of course, is & spurious date. And the real record is contained in lines 24 to 26; where we learn that the grant, which in the ineantime evidently either had been confiscated or had lapsed from neglect, was restored by another Ganga Mahamandalesvara named Kancherase. Of course it may be argued that the whole inscription is a sparious one. But I am inclined to think that the fact recorded in the latter part of it is genuine, and that the introduction of a spurious date for the grant itself, is to be attributed to a loss of the original charter, so that it was not known which of the Rashtrakata kings named Amoghavarsha was reigning at the time, coupled with the desire to claim as great an antiquity as possible. The composition of the record may be referred to about the eleventh century A. D. Probably its exact period can be determined hereafter through the mention of the Mahamandalesvara Kancharasa. And in the same way, the period of the original grant may perhaps be established through the mention of the teachers Guņakirti, Någachandra, Jinachandra, Subhakirti, and Devakirti, of the MailApa lineage and the Kareya sect. Another record mentioning this sect and family, is the Saundatti inscription, which, referring to a grant made in Saka-Samvat 797 by the Rashtrakūta king Krishna II., gives us the names of Mullabhattâraka, a teacher in "the Kareya sect of the holy MailApatirtha;" his disciple, Gunakirti ; his disciple, Indrakirti ; and his papil, the Ratta Mahdsámanta Prithvirama (Jour. Bo. Br. R. As. Soc. Vol. X. p. 199.)
Of the local places mentioned in this record, Kummudavada would seem to be an older name of the modern Kalbhavi itself; though the record of the boundaries does not contain any details that actually prove this. At least, I can find no other name in the neighbourhood resembling it. Kadalavalll, the chief town of a circle of thirty villages which included Kum. mudavada, is the modern Kadarolli, – the ‘Kadarwollee' of the map, - about seven miles to the south by west from Sampgaum; the name appears elsewhere as Kádaravalli (e.g, ante, Vol. I. p. 142). In this name, 2 has changed into t; we have had an instance of the opposite change, from to 1, in the names of Pêrûr and Belûr, at page 271 above.
The real record of the restoration of the grant is not dated. The date that is given, in decimal figures, for the original making of the grant, is not only spurious, but also incorrect in its details, which are 'Saka-Samvat 261, the Vibhava samvatsara, Pausha krishna 14, Sómavara or Monday, and the Uttarayana-Sankranti or winter solstice. But the Vibhava samvatsara coincided, by the southern luni-golar system, with 'Saka-Samvat 231 carrent; and by the meansign system, which is the one that would apply for this period, it commenced on the 8th March, A.D. 314, in Saka-Samvat 237 current, and ended on the 4th March, A.D. 315, in Saka-Samvat 238 current. In Saka-Samvat 231 current, the púrrimanta Pausha krishņa 14 ended, by Prof. K. L. Chhatre's Tables, on Sunday, 28th November, A.D. 308, at about 52 ghatis, 10 palas, after mean sunrise, for Bombay;t the winter solstice, as represented by the Makara-Samkrånti, occurred at about 19 gh. 41 p. on Friday, 17th December; and the amanta Pausha krishna 14 ended on Tuesday, 28th December, at about 37 gh. 48 p. And, in the
1 The times here are for Bombay, all through.
